Yisro - The Fire of Har Sinai Still Burns Today

2:15 And 20 are in the middle. Gadol shabakulon. Who's the? Again, I'm going to. These translations are not going to be exact because we're going to have to explore them a little bit more later. Gadol shebekulan, the greatest of all of these eighty talmidim Was none other than Yehinus and Ben Uziel. Katan shebekulan, and then this is why it gets a little weird because it's like a You're like ranking the talmidim of Hilazakin, like who's the lowest? What exactly does that mean? We'll have to see. But the lowest of them was Rav Yochanan Ben Zakkai. So we have again just the chazar of the Gemara, eighty talmidim divided up into three sections. The three sections are the top thirty, that's like Moshe Rabbeinu, the Shchinishakvi Shair with them. The bottom thirty, like Yehoshua Ben Nun. The middle twenty of the top thirty, who was the greatest Yonason Ben Uziel. Who is the bottom of all eighty? Is Reviachanim Ben Zakai? That's what the Gemara says.

3:12 Then the Gemara says a strange thing: Amru Alav Al Yonason Ben Uziel B'shosh Yosef Veosef B'Torah. So the greatest of all the Talmidim was R' Yehudah and Ben Uziel, and how great was Yehudah and Ben Uziel that if a bird was flying over him while he was learning Torah, the bird would burn up. There's got to be a better word for him, but it would be immediately incinerated, combusted. Sure, I don't know. I actually don't know if that's the right word, but we'll say it anyway. The bird would explode because of the fire that from Yehudah and Ben Uziel's learning. So that's what the Gemara says, but there's an unbelievable Ritva that quotes a Yerushalmi. I don't believe we have this Yerushalmi, but the Ritva had such a Yerushalmi, and this Ritva that's quoting the Yerushalmi is what got excited to start exploring this year.

4:07 Pirish, what does it mean that when Yonos and Ben Uziel was learning that the birds that were flying over his head would be incinerated, shahayu advarim kimoshen nitnu besinai. When Yonos and Ben Uziel would learn, it was like Moshe Rabbeinu at Har Sinai And because it was like the time that Torah was being given at Har Sinai, we know how the Torah was given at Har Sinai. It was given with fire, which we will explore deeply what that means. And therefore, because it was given with fire, and Yonos and Ben Uziel is learning Torah like at Har Sinai. Listen what he says. At Har Sinai, the Eish, the fire was Shilat. The fire had dominion over Har Sinai. Veshalu biYerushalmi, and the Yerushalmi asks, 'HaTalmud Kach Harav Mahu? If Yonasan ben Uziel is so great that when he's learning Torah, any bird that flies over him is exploding in fire because it's like Har Sinai where the Eish had power. So what was by Hill Azaking? See this, this the Gemara, this other Gemara that I quoted to you is pretty well known, but this next part I never heard before. What is with Hill Azakin?

5:22 So the Gemara, so the Rishami says, Veheishevo, Shahtalamed Toch Daladamos. When Yonos and Ben Uziel was learning Torah, any bird that flew over his Daladamos would be immediately incinerated. However, Baram Harav Afilu Chutz LaDaladamos. What was the greatness of Hill Azakin? The greatness of Hill Azaken is that even outside of Dalad Amos, if a bird was flying in the vicinity of Hill Azaken, even if it's ten amos away or twenty amos away, that bird would also explode in fire. So let's just chazar over eighty talmidim of Hill Azaken. The greatest of those talmidim was Yannasam Ben Uziel. How great was Yannasam Ben Uziel that if a bird flew over him, it would explode in fire? How great was Hill Azaken? Hill Azaken was so great that even if the bird was outside of his Daladamos, then it would explode in fire. This is what the Gemara says.

6:21 I want to do a deep dive, with a lot of questions on one Gemara. I think I have one, two, three, four questions on this Gemara. I have six questions. Maybe you'll have more. The first question is this. Anything that the Gemara tells us, any detail that the Gemara tells us, it tells us that detail in order for us to understand something about what's happening. You have to understand these stories; they're meant to be taken seriously. When the Gemara tells us a story, the story is meant to be taken seriously, maybe not always literally, but certainly seriously. So every detail that the Gemara gives is meant to give us an insight into something deep. So the first detail that we have to examine is why Hilazake and Dafke have eighty talmidim. And why specifically is it broken up into three parts? That's the first detail that we have to examine. The second detail is, what is the significance of fire at Har Sinai? This whole Gemara is an expression of the Har Sinai experience that's recreated when Yoyunus and Ben Uziel or Hilla Azaken is learning Torah. We know that the Torah was given with fire, which we'll explore soon. What is the significance of the fact that the Torah was given with fire? And what does the Yerushalmi mean when it says that at the time of Har Sinai the dominion of Har Sinai was given over to fire?

7:42 Meaning Eish had power. It was Shoylit. It had power at Har Sinai. What exactly does that mean? Then there's another question. What's the significance of the fact that when Yonos and Ben Uziel was learning above his head, birds would explode? What is the Gemara teaching us here? We also have to ask not only what's the significance of the fact that birds would explode, but why specifically birds? You might say, and what else is flying over his head? The Gemara doesn't say mosquitoes, right? I imagine what if something was being thrown over his head? It sounds like it's specifically a bird that would be the problem. The Yushalmi adds on that Hil Azakein, even outside of his Daladamos, things would burn up. So what exactly is the Gemara communicating to us? What does that mean that outside of the Daladamos Outside of the Daladamos for Hilazake and things would burn up also, and Yonos and Benuziel was only within Daladamos.

8:41 And finally, what exactly is the meaning of Gadol and Katan? What does it mean that Yonos and Benuziel was the greatest of all of them And what does it mean that Riv Yechon and Benzakei was the smallest of all of them? First of all, who was Rav Yochanan Ben Zakkai? What did Rav Yochanan Ben Zakkai do in his life that was very important? Anybody remember? What was that? The Mishnah. That's Rav Judanasi. Rav Yochanan Ben Zakkai was responsible for saving Tyre after the Churban Bias. He famously said, "Tainly Yavna veChacha Meha." When Yishalayin was being destroyed, he built the yeshiva KBY. He built the original yeshiva in Yavna. And from that yeshiva, Klal Yisrael was saved. So Rivayochan and Ben Zakkai, what does it mean that he was the katan Shabbatulim? What does it mean that he was smallest? And what does it mean that Yehudis and Ben Zil was the greatest?

9:32 So far, so good. So I think those are six questions. I think there were sub questions of questions. Feels to me like there were eighty nine questions. That's it for the technical work. Now we could do some kabbalistic work. Chicago. I imagine you're heavily steeped in Romanian and Kabbalah. I like Chicago. Sometimes I meet people from Chicago, and they just—I don't know if this makes any sense to you. Maybe it will, maybe it won't. Maybe you're too close to the problem to see it. You ever meet a guy from Chicago who looks like a Romanian salami? I don't mean that in a bad way. I just like there are some people. I've never met a New Yorker that looks like a Romanian salami. There's just certain people that I'm like—they introduce themselves. I'm from Chicago. I go, yeah, I know. You're like you're a walking Romanian. Tomorrow night I'm getting a swag from Romanians. Some of the Beviser boys bought me. They sell Romanian sweatshirts now.

10:27 Apparently That's such a cool thing. I'm so excited for that. So Chicago is Romanian and Kabbalah. Let's do a little bit of the Kabbalah. There's an unbelievable medrash. Everybody needs to know this medrash. It's a classic medrash. If you're missing this medrash in your life, it could be that you're missing one of the most fundamental foundational pieces of information in all of Judaism. The medrash says as follows: To what can Har Sinai be compared? Har Sinai can be compared to a time where there was a king who made a decree that the people who lived in Syria were not allowed to go down to Rome. The opposite: the people who lived in Rome were not allowed to go down to Syria. The people who lived in Syria were not allowed to go up to Rome. Apparently, that was a thing. If you lived in Rome, you couldn't go to Syria. If you lived in Syria, you couldn't go to Rome.

11:24 Similarly, when Hakadosh Baruch Hu created the world, what did He say? Hashamayim, Shamayim la Hashem. V'ha'aretz nasa levnei Adam. Shamayim is for Hakadosh Baruch Hu, and the earth is given over to people. And by Har Sinai, Hakadosh Baruch Hu broke that decree. And now Romans are allowed to go down to Syria, and Syrians are allowed to go up to Rome. And similarly, at Har Sinai, Hakadosh Baruch Hu came down to the mountain, and Moshe Rabbeinu went up to the mountain. Which means that the time period of Hashemayim, Shamayim La Hashem, Va'ares Nasi Levnei Adam is now over. Meaning, up until Har Sinai, the world was fundamentally different than it was after Har Sinai. Or to say it even more Mehr stark. Up until Har Sinai, a mitzvah was something completely different. When Avram Avinu did a mitzvah, his mitzvos were fundamentally different than our mitzvos. What changed?

12:27 When Avram Avinu did a mitzvah, he related. We're going to go a little deep now. He related to the inner essence of the action. What we refer to when we look at an action, when we look at a mitzvah, we think of a mitzvah like an action. I put a penny in the tzedakah box, I put tefillin on my arm, I put tzitzis on my body. Those are actions. Those are mitzvot that are actions. But really, every mitzvah has a pneimius, has a spiritual essence. Avraham Avinu, when we say that Avraham Avinu was mekayim kol Torah kula, we don't necessarily mean that Avraham Avinu put on physical tefillin. We don't mean that he put on physical tzitzis. It means that he related to the inner essence of that action and he lived that truth. Again, it's hard to know what these things mean, but for example, the Zara Hakadosh says that the entire parsha in the of Yaakov Avinu with the sheep, the speckled sheep.

13:21 Remember that parsha? The Zara Hakadosh says that's Yaakov Avinu somehow being mekayim the mitzvah of tefillin. Don't ask me what that means. I have no idea what it means. I've never understood what it means. I'm not a person who understands these things. One day, maybe. Right now, I don't understand these things. But whatever it means that Yaakov Avinu, when he was sitting with his sheep, he was doing the same thing we do when boys put on tefillin. But he was relating to the inner essence of it. Why is it important that after Har Sinai, a mitzvah becomes an action? Why is that important? Somebody asks you, "Why do I have to do the action of the mitzvah? Why can't I just?" I'm very spiritual. You ever hear people speak like this? I'm very spiritual. I don't daven. I'm very mindful. I meditate. I have yoga.

14:07 I have Pilates minyanim. I have yoga minyanim today. I have breath work minyanim. Why do I have to say the words of the seder? Why do I have to daven with a minyan? Why do I have to go to shul? The answer is. That by Har Sinai something changed. It's no longer enough for a Jew to relate to the spiritual nature of the mitzvah. He also has to bring that spirituality down into the physical world. That's what changed by Har Sinai. When you do a mitzvah, and you may not realize this, but it is working. When you do a mitzvah, you're changing the physical nature of reality. Do you ever think of that? In other words, if you make a bracha on a cup of water, you've changed the nature of this cup of water. You don't see it; it's not apparent. It's not in front of you. It's not readily available. But beforehand, this cup of water had no kedusha.

15:07 A yid comes along and makes a bracha on this cup of water. You've changed this physical cup. You've now brought the Rebbeinu Shalom down into this physical cup. You've expressed Hashem in this world. And by the way, it's an amazing thing to think about. A thousand years ago, how many things went into the making of a cup? They made a cup. Would they make it out of clay? So maybe a person made a cup. I'm saying maybe five people were involved in the making of the cup. Today, I don't know if you realize this. There's probably millions of people that went into making this singular cup. Because think about all the machinery that was made in order to make this cup, and all the people that made that machinery, and all the gas companies that went into shipping this cup all over the world, and all the people that were in the corporate—I don't know what the brand name of this cup is—but all the people that work in the corporate offices of this cup. Everybody that stocked the shelves with these cups.

16:04 Everything that was involved. There are millions of people that were involved in the making of this cup. When a yid makes a bracha on one cup of water today, think about the spiritual impact that he's had on the physical world. Missing the opportunity to make a bracha on a cup of water is a travesty. You had the opportunity because as we get closer and closer to the times of Mashiach, we have to finish up the process of bringing Hashem all the way down into this world, which is why it makes sense that in the moments before Mashiach comes, what happens? The whole world has to shrink. Because now my mitzvah needs to have a much larger impact. Think about it. How could I in Chicago have an impact on somebody in Australia? It's very far from me. So what does our Kadosh Baruch Hu do? He shrinks the world. This way, our bracha can have an impact on every single aspect of this world.

16:57 Does this make sense? This is the critical move of all of Judaism. The move of Judaism is to say we can bring Hashem down into this world. Through our mitzvos, that's what you are doing. When you do a mitzvah, you are having an impact on the physical world. There was a rebbe in Mevaser many years ago. He was a very big tzaddik. There was a boy who made a bracha on his water. He made a bracha like a regular bracha. Like brachas. Like one of the quick brachas. And this rebbe happens to be a real tzaddik, and he wanted to give the boy a little bit of mussar, like make your bracha more slowly. So he just walks over to the boy and he goes, "Where's your mother?" And he's like walked by, and like everybody started. Like this rebbe is like a big tzaddik. What was he saying? He was saying, "You have the opportunity to do something intentionally."

17:42 Consciously, carefully, in order to bring Hakadosh Baruch Hu down into this world. Don't just mumble your bracha. You understand? It's a very important yosod. With this in mind, everyone understands this concept. I like you. You're finally an expressive person in the room. There was a lot of awkwardness in the room tonight. So we have to. We're working on it. Besides that, thank you for your eye contact. Rav Moshe Tzvi, you know Rav Moshe Tzvi Weinberg. Anybody here know Rav Moshe Tzvi? He's a very big tzaddik. He and I both went to Mivaser together many years ago. There were two mats in yeshiva, three mats in yeshiva my year. Rav Moshe Tzvi and I was Matt Berg. There was another Matt also, but two out of three of us ended up with big beards. And his is bigger than mine. With this in mind, we can now start to understand what is the significance of fire by Har Sinai. But now we're going deep, serious Kabbalah. Let's look at the pasuk: V'Har Sinai Ashan Kulo, Mepnei Asher Yarad Alav Hashem Ba'Es, V'Yal Hashanu Ka'Asan A Kivsham V'Yechrad Kol Ahar Meod.

18:53 Har Sinai was completely covered in smoke. Why? Because Hashem descended upon it in fire. So what are the two elements that we need to look at in this pasuk? Number one is fire. What's the other one? Smoke. Again, Har Sinai was completely covered in smoke. Why? Because Hakadosh Baruch Hu came down in fire. There's a concept in Kabbalah called Olam Shana Nefesh. Have you ever heard of these words? Olam Shana Nefesh. Olam Shana Nefesh means Olam means world Shana means time, Nefesh means person. In reality. These three things, these three elements, olam, shana, nefesh, make up every aspect of reality. If anything happens right now, what are we? We are olam in Chicago, Illinois, shana in this exact moment, and nefesh is the people that are sitting around this table in the Mashiach home. Olam, shana, nefesh. Everything in the material world is made of these three elements. There is a fourth element. That's unspoken here, and we're going to be focusing a lot tonight on the fourth element.

20:03 Everything in the physical world is made up of olam shana nefesh. What's missing in that equation? You won't get it. I'm not asking you. What's missing in that equation of olam shana nefesh? What's missing is the transcendent essence that's in every single moment. Meaning. There's right now we are in a physical space, in a very specific time, and we're very specific people. What's missing is there's something here that's transcendent. There's something here that's beyond all of us, but also within all of us. That's what we're going to see tonight. We're going to discuss this thing that's present but also beyond. That's the goal here. Olam shana nefesh. Corresponds to the three lower levels of creation. Let's take a step back. How many people have heard of the word the seder histalshlus? Have you ever heard of those words? The chain reaction of creation. Let's take a step back. There are four spiritual worlds.

21:08 Our world is the lowest of the four spiritual worlds. It's called the world of action, asiyah. In this world, unless you do an action, nothing happens. That's why somebody said. Actions speak louder than words. Because you could talk about it from today till tomorrow, but until you act in this world, nothing actually happens. So our physical world is called the world of action. That's called asiyah. There's one world that's above asiyah called yitzira. Yitzira means formation. Formation is the world of emotion. So if you think about asiyah as the most material world, the physical world, what's the next physical thing? An emotion is the next physical thing. That's why you feel your heart beating. Your emotion is not exactly your heart beating. But it has a corollary in your heart beating. Or you could feel pressure in your neck or in your head when you're feeling certain intense emotions. Emotions are also physical, not as physical as a table.

22:13 But also physical. What's one level higher than that? One level higher than that is your thoughts. Are your thoughts as physical as your emotions? Certainly not, but they're still somewhat measurable. Like you could measure a brain wave. There's the physical world. There's the emotional world called Yetzira, and above that is the intellectual world called Bria. If you think about Olam Shana Nefesh, it kind of corresponds exactly to those three levels. There's the physical world. Then there's the emotional world. Then there's the olam, physical world, emotional world, intellectual world. There's also the time world, and then there's also the person world. But let's go back, because we want to focus on the fourth step, and then I'll pause just to make sure everyone understands what I'm talking about. Beyond the. Physical world, the emotional world, and the intellectual world. What's above all of those things? There's something. Spiritual world. It's like you.

23:23 There's something beyond your brain. There's something beyond your feelings. You. It's what we call you. Whatever you want to call it, it's what we call you, right? And it's important to know that you, we'll call the fourth dimension, or even really the fifth dimension, but for tonight we'll call it the fourth dimension. You are beyond your thoughts. You are beyond your feelings, and you are beyond your actions. That's the fourth dimension. That's the highest dimension. Let's think about why this is important for a second. If I'm having an anxious thought What does that generally mean? You ever have an anxious thought that you can't get rid of? It's called a perseverating thought. You ever have a thought that you just can't shake? For the 30% of you that were honest right now, I really appreciate you. For the 70%, I want you to know I'm hoping that you'll be as honest as the 30% in your life. 30% of you went like this just now. You're like, yeah.

24:22 There's something, there's something very Very challenging about letting go of a thought. Why is it so hard to let go of a thought? Why is it like, oh no, this is gonna happen? Why can't we just tell our brain to stop thinking that thing? So maybe the answer is because we're over identified with our thoughts. We think that we are our thoughts, but the truth is, we are not our thoughts. That's why we can change them. Does that make sense? The challenge of someone who overthinks is not that the thought isn't important. The thought might be very important, but you have to first recognize I am not my thoughts. Or here's another one. You ever? Maybe I'll make it a little bit more subtle this time. You ever have a feeling that you don't want to feel because you're afraid that you'll lose yourself to your feeling?

25:13 If I allow myself to go there, I'll never get out of it. What would happen if I allowed myself. Let's say I'll give you an example. This, let's say, have a girl who's dating, and she's really hopeful that this is going to be her person. And then the guy breaks up with her. And she didn't see it coming And then her friend comes over and goes, "You okay?" And she goes, "Yeah, I'm fine. Why?" You're fine? I got. I thought maybe it could be something, but I guess it wasn't. Hashem has a plan. They get very frum. You ever know? You ever see these? All of a sudden they're very frum. Because. I know it's the right person in the right time. It's like you're human, right? You really liked that was hard, right? Of course it was hard, but it's fine. Why are you so afraid to feel a feeling?

26:03 It's because if I allow myself to be heartbroken Which is very different than being sad. People think heartbroken is just sad on steroids. Heartbroken requires real grief. Heartbroken means something died. The possibility of a relationship may have passed. That's serious business. And then people go like, 'But if I was really from, then I would be right?' It's like, do you think that having real emuna means that if you go to a funeral, you're not supposed to cry because it's all for the best? That's sick. If you go to a funeral and you lost someone you love You should cry because that's what emuna gives you the ability to do. Emuna gives you the ability to feel the full range of your human experience. Does that make sense? So why won't people allow themselves to actually feel their feelings? Because we're so overidentified with our feelings that if I have that feeling of heartbreak I don't know if I'll ever be able to get out of it.

27:05 It's a very difficult feeling to have. But you are not your feelings. Just like you are not your thoughts. You're beyond all of those things. You're the fourth dimension. I'll give you another example of this. How many people are over identified with their actions? Like you ever See how real we can be. Chicago, we could be real. The cold made your people very tough. That's the disadvantage of being in LA. Very soft people. Chicago is very hard people. Cubs fans, Bears fans, Romanian salami walking down Tui. I'm talking about real people here. You remember the Avira that you promised yourself. You would never do. Remember the first time you did it. You know I'm talking about. Couple honest people in the room. You know I'm saying like the thing that you're ashamed of. I can't believe I did that. Why is that so difficult for us to admit? Why is it so difficult? Because every, let's be honest, every single person in the room has done this, right? That's something that everybody in the room, every one of us, has crossed the line that we promised ourselves we wouldn't cross. Right for the married people in the room, remember when you said I'm going to be married and I'm going to do it better than my parents? That didn't work out. Because your parents also said the same thing about their parents. Right For the younger women in the room, remember summer after tenth grade.

28:24 Where everything, talking about like Why can't we live in a world where people just say, I made a mistake. I made a mistake, and I can talk about it. I don't have to talk about it with everybody, but why? Why is it devastating? Why is this culture of Brene Brown, let's get everyone vulnerable, let's everyone has to start sharing that. Why are we living in a culture of vulnerability where it's beautiful to talk about vulnerability. It's amazing, but why is that so much the matter today? Because people are so over identified with their actions that if they admit that I did this thing, that it's not I did something I'm not proud of, but I am something I'm not proud of. The reason why Brene Brown has to talk about vulnerability is because we live in a culture of shame. And the reason we live in a culture of shame is that people think I am my worst moments.

29:15 You understand? But you are neither. Your asiyah, your actions, your yitzira, your emotions, your bria, your thoughts. You are the thing that's beyond all of those things, which is why you can change your thoughts, change your feelings, and change your actions. That's called doing tshuva. So olam shana nefesh Physical reality Time and person correspond in the creational process to asiyah, yitzira, and bria. Emotion and thought. There is a fourth world, what we're calling in this year the "you," that's called atzilus. Atzilus means next to, like from a Latin of eightzel. If Hashem is here, then the highest level is Atzilus, and that makes sense why that would be us. Because what are we? We are souls, so we are the thing that's next to Hashem. There's Hashem, and then Hashem creates us souls, and then our souls exist in the world of thought, emotion, and action. But our soul is really beyond the created world. It's the fourth dimension.

30:27 The highest dimension, not the lowest dimension. Does that make sense? So far so good Questions, comments, reactions Awkward silence Awkward silence it is. Can you go over the Hebrew? You said there are physical things, emotions, thoughts. So Asot. So Asiya is the lowest physical world. Then there's Yitzira, which is the world of formation. That's Yotzer, form, the world of emotion. Then there's Brio, which is the world of creation. That's the world of intellect, and then there's Atzilos, which is you. Where in Kabbalah is this? Everywhere. Everywhere. It's this. This is a famous. We should teach our kids this because when you daven every day, you walk through these four worlds. That's why when you think about the structure of davening, it starts off with brachos and karbanos, which is physical. Then it moves on to psukhe to zimra, which is all kapitelch of tilling, right? It's emotional. Then it goes into the world of kriyashma, which is the world of consciousness, right? The recognition. That's why you have to have kavanah during Kriyas Shema. If you don't have kavanah in Shema Yisrael Hashem Elkeino Hashem Achad, you're not yotzei. You have to think that there's one God, and then you step into Shmona Esrei. That's the world of Atzilus. You've now moved beyond the created world. That's why you whisper

31:44 Because you're standing right next to Hashem. You understand? So if you were to scream Shmona Esrei out loud, it would be inappropriate because it's like you think there's distance. This is the moment when you're closest. So these four worlds are critical to understanding what happened at Har Sinai. Because as you'll see in a moment, this is very cool. Ashan, what does Ashan mean? The smoke, is Olam Shana Nefesh. That's what the smoke represents. Olam Shana Nefesh. So remember, we said a moment ago that Olam Shana Nefesh corresponds to the three worlds of Asiya, Yitzira, and Bria, right? So what was going on? There was a lot of smoke. What is that referring to? The three lower worlds of creation, meaning from Briah all the way down to Asiya, Briah, Yetzira, and Asiya. What is wood? When we light wood on fire, let's think of what wood is made of. Wood is made primarily of three things: earth.

32:49 Do girls know this? That there's four elements of creation: earth, air, fire, and water. There's like a silly movie or a television show. What's it called? Ninjago. What's it called? Ninjago. I think Avatar: The Last Airbender. No. It's a guy like a earth, air, fire, and water, and the. Every time I give this share, there's some like some guys go like there was like a firebender. You know what I'm talking about? Airbender. Airbender. Thank you. That's my cousin was an Avenger, and I could totally see him being like, that's like Avatar: The Last Airbender. Exactly. Who's your cousin? Donnie Marcus. I can see that also. So it goes as follows. There are four elements to creation. Right? Just like remember, there's four. There's olam shana nefesh, right? There's atzilus, bria, yitzira, and asiyah. There's four elements of creation. That's earth, air, fire, and water. Anyone want to guess which one is the highest one?

33:44 Fire is obviously going to be the higher one. There's atzilus, which is fire. Then there's Asiya, that's our world. Which one do you think Asiya, our physical world, is? That's the bottom. That's going to be Earth. Very good. Then there's Yitzira, that's the emotional one. Air. Water. It makes sense. Water, and then there's Bria, which is air. So the Earth, air, fire, and water correspond to the four worlds of creation. Let's think about what wood is. When you think about wood, you identify wood with earth. It grows in the ground. You think about water because that's how it grows. You think about air. There's the element of air that's in wood. But what you don't think about, which makes sense, is fire, because what happens when you put fire to wood? So when you put fire to wood, that's when the wood burns. What happens is, and this is where it gets heavy on the Kabbalah, it goes as follows: when you put fire on wood, it consumes the other elements. When you put the fire to the wood, it consumes the water.

35:03 The air And to a degree the soil. But really, the ashes that are left behind are the soil of the wood. I'll say it again. Make sure everybody gets it. It's a heavy kabbalistic concept. When you put fire to wood, so it consumes the earth. The air and the water But always ashes are left behind. Ashes are always left behind. Whenever you burn wood, at the end, what do you see? You see a pile of ashes. What is that pile of ashes? The wood is also made up of earth, right? The earth is not completely consumed by the fire. It leaves some residue of earth behind. With this in mind We can start to understand what happens by Har Sinai when the fire of Atzilus comes down. Remember, what came down to Har Sinai? Hashem came down to Har Sinai. Hashem, who is beyond this world, comes down into this world. That's when Atzilus comes down to Briah.

36:09 Yes. No. Maybe. That's when Atzilus fire. Comes down to Bria. So now, what happens? It starts to burn up Har Sinai, right? And isn't that exactly what the pasuk says? Har Sinai ashan kulo. Why was Har Sinai turning into smoke? Because the fire was coming down, and what was it doing? It was burning the olam shana nefesh. At the end of Har Sinai, what's left behind? Only the ashes. And we're going to see the significance of that in a moment. So what happened by Ar Sinai? The fire of Atzilus burns up this world, meaning it starts to merge. That's what fire does. Fire always merges things. That's why we refer to love as fiery love, because fire takes two things and merges them. So when the fire came down into this world, that's Hakadosh Baruch Hu coming down and permeating the physical world. If you understood that We're going to tie it all together. You're going to see it works out beautifully. It's going to be very cool.

37:21 There's a targemionusam benuziel, ironically, right? Because who was the greatest of the eighty talmidim? It was Yonasan ben Uziel, and Yonasan ben Uziel, as we'll see in a moment, was famous for targemionusam benuziel. Way, way later on in Parshas Vayelech, the pasuk says Vayelech Moshe, and Moshe Rabbeinu went. Where did he go? So the Targum Yonasan ben Uziel says Moshe Rabbeinu went to the beis medrash. Meaning, on the last day of Moshe Rabbeinu's life, what did he do? He went to the beis medrash. What's the significance of the fact that Moshe Rabbeinu went to the beis medrash? On the day of his death Moshe Rabbeinu. Who himself was a walking har Sinai. You have to understand that everywhere Moshe Rabbeinu went, from now on, from the moment that Moshe Rabbeinu was mekabel the Torah, wherever Moshe Rabbeinu went, the kabbalas haTorah experience went with Moshe Rabbeinu. If you met Moshe Rabbeinu thirty years later, you experienced har Sinai in the world of Moshe Rabbeinu. That's what you encountered. You encountered Moshe Rabbeinu. That meant that when you saw Moshe Rabbeinu, you saw how Shammai and Arutz met. You saw how the fire of Atzilus came down and consumed the bria.

38:38 Yitzira, and Asiya. That's what you saw when you met Moshe Rabbeinu. What happened on the last day? He said, "If I'm going to die" Where will a yid find the matan Torah experience in their own limud haTorah? Up until Moshe Rabbeinu died, Moshe Rabbeinu embodied matan Torah. Where can a Jew find the matan Torah experience? In limud haTorah. That's what limud haTorah is. That's why if you ever see, and it's a beautiful thing to see, if you ever see real yeshiva guys learning They don't learn softly. You ever see pictures or videos of this? They learn with a fiery bren. They're screaming at their chavrusha. Why is it like that? And we call that the rishkin da'iraisa. Why is it so? Why is there so much passion? What are they so excited about? A machlokas between the Rambam and the Ritva. What are they so excited about? You know what the answer is. It's a repeat of the Har Sinai experience. That's what happens when a yid walks into the beis medrash. That's what happens when we open up sfarim. That's what happens when we use our minds to learn. We're bringing Hakadosh Baruch Hu down into this world.

39:54 Meaning, if we want to build a dira betachtonim for Hashem, how do we do that? Through learning. Learning is communal. It has a communal impact. Teaching has a communal impact. Learning Torah also has an impact on the world. Hillel was eighty years old. I'm sorry, Hillel had. You'll see where the eighty comes from in a second. Hillel had eighty talmidim. How old was Moshe Rabbeinu when he received the Torah? Anybody know? He was eighty years old. Moshe Rabenu was eighty years old. Hillel has eighty talmidim. Are you starting to see how it's going to work out? Hillel has eighty talmidim. Moshe Rabenu is eighty years old. What does that mean? Hillel represents. Hillel represents Moshe Rabenu in this Gemara. In every generation, there's a Moshe Rabenu. In every generation, we have a leader like Moshe Rabenu. So Hillel represents Moshe Rabenu. Moshe Rabenu is eighty years old when he receives the Torah. Hillel has eighty talmidim.

40:59 And like Moshe Rabbeinu, what's Moshe Rabbeinu's ultimate midah? What's the midah that makes Moshe Rabbeinu? He's an anof. Moshe Rabbeinu is an of Mikol Adam. He's the most humble of all men. What does the Gemara say about Hillel? Taner Rabanan la'olam yehi Adam anvasan kehillel. Person should always strive to be humble like Hillel. Hillel and Moshe Rabbeinu are the same bechina, the same exact in the same yisod. So Hillel represents the fire of Atzilos that's uniting the world at Har Sinai. Just like Moshe Rabbeinu was eighty years old when he does it, when Hillel is in his beis medrash, he has eighty talmidim. He's an anav like Moshe Rabbeinu. He's bridging the gap between Shamayim va'Aretz. Now we can understand the Yerushalmi that the Ritva quoted. When Hillel learned Where did his fire extend to? Not just his daladamos, but even beyond his daladamos. Why?

42:08 Because Moshe Rabbeinu, what did Moshe Rabbeinu achieve at Har Sinai that he brought Hakadosh Baruch Hu down into this world? Meaning. Moshe Rabbeinu made it possible for a yid to be sitting in Chicago making a bracha on a cup of water, and that it'll actually have an impact and make this cup of water into a godly cup of water. That's what Moshe Rabbeinu did at Har Sinai. He changed the nature of physical reality, not the physical reality that was immediately above him. He changed the entire physical world. What was left to do after Har Sinai? Why didn't Moshe Rabenu just rectify the entire world? Why are we not living in Yemos Mashiach? Because remember, when you burn the wood, what's left? There's still the ashes that are left. Meaning, there's still some rectification that needs to happen. A Jew needs to live within the material world, sanctifying and rectifying the material world. Does it make sense?

43:01 So Hillel Azaken was like Moshe Rabenu, both exceedingly humble. Both their Torah had an impact beyond their Dalad Amos. Now, remember how many sets of Talmidim does Hillel have within the eighty? How many sets were there? If Hillel represents the Atzilus, the fire of Atzilus, like Moshe Rabbeinu, there's still three levels left, right? There's Olam Shana Nefesh, there's Bria Yitzira and Asiya, right? There's still Earth, Air, and Water left to be rectified, right? So now we understand why does it break up into three sets, right? There's the thirty, then there's the middle twenty, and then there's the bottom thirty. Because that represents Bria, Yitzira, and Asiya, right? Bria is the top thirty. Yitzira is the middle twenty, and then the bottom are thirty again. It's interesting that it breaks up into thirty, twenty, and then thirty again. Can we go a little deeper for a second?

43:57 This is actually perfect, Moshe, for this. Okay, This pitcher of water. Has to be poured, But the focus now is not on the pitcher and not on the cup. The focus is going to be on the stream as I pour the water. Or as I attempt to pour the water, Did you notice how the stream is much more narrow than the cup? Why is that? Because whenever you're moving from one channel to the next, it always gets more limited in the middle. Think of an hourglass. You ever see those hourglasses where the sand goes through? It's more narrow in the middle. So the top thirty, and then there's the yitzirah, which is taking that original point, forming it, and bringing it into the bottom. So the structure is thirty, then the twenty is going to be more narrow, like if you pour, and then the bottom thirty, which is the vessel that receives from the top. So far so good.

44:53 Now let's look at who the top were. So if the top is hilazaken, and the next thirty represent bria. Who's the top of the next thirty? The top of the first thirty is very good. Yonasan Ben Uziel. What is Yonasan Ben Uziel known for? We said it earlier. He's known for his targum. What does targum mean? Very good. It's not easy to translate something. What does it mean? Let's take a moment. Let's do a deep dive into the word translate. What does it mean to be a metargem? What does it mean to translate something? You're not just. You have to. Very good. In other words, I need to do what I take this big concept that's beyond language. I get what I make it accessible. I give it language. So what happens is the fire of Atzilos that's Hilazaken is at the top. What does Targem Yonasan Ben Uziel do? What does Yonasan Ben Uziel do as the top thirty? What's his job? To take that fire and bring it into the world of Bria. In other words, Yonasan Ben Uziel takes the fire of his Rebbe and starts to make it understandable in our world.

46:04 You understand? This is why a great teacher. You ever have teachers that can take the most sophisticated concepts and explain them to anybody? That's a very big Torah to take something and translate it so that everybody can understand it. That's a very big deal. Now remember, if Hill Azaken when he learns Torah and a bird is flying thirty amos that way, what happens to the bird? The bird burns up. But above Targemion and Benuziel, above Yonos and Benuziel, where does the bird burn up? Only where? Only Daladamos. Only directly above his Daladamos. Why? Because he's channeling it. This is the avoda. He's taking that fire of his Rebbe and he's bringing it down in creation. But do you see how it starts to get narrower? So now it doesn't go. It's not thirty amos away. It's only within his daladamo. So Yonosim Ben Uziel is taking the fire of Har Sinai from his Rebbe and he's bringing it down into reality. This is what it meant to be a Talmud of Hilazaken. To be a Talmud of Hilazaken meant the Torah is not meant to stay in Shamayim.

47:07 Our job is to bring Torah down into this world to make it human, right? Because Torah really is beyond our humanity. In a certain way, we need to make it human. What burns up over Yonosim Benuziel? A bird. Why a bird? Where does a bird live? In the air. What did you say? In the air. In the air. Or a tree. Which one? The answer is it belongs to both. The nature of a bird is that it belongs to both Shamayim and Aretz. When we see a bird fly, that's the natural habit of a bird. When we see it build a nest, that's the natural habitat of a bird. When it comes down here to find worms to eat, that's the natural habitat of a bird. In other words, where does a bird belong? Somewhere between Shamayim va'Aretz. So when a bird flies above Yonah and Ben Uziel, what happens to the bird? It consumes the bird because Shamayim and Aretz are meeting in that space.

48:12 So the Gemara is giving us an unbelievable imagery. Of what not just like and again I'm not saying these things shouldn't be taken literally I'm just trying to give you a little bit of a deeper sense of what it means It's giving us a concept that there's this place called Shamayim va'aretz. Right, and there's a bridge that is the job of a Jew to bring down Shamayim into Aretz and we should be consuming anything that's in between Shamayim V'Arutz, meaning anything in the world of divide, anything you like look at and you go, it's binary. This spiritual. This physical. That's not what our job is. Our job is to be godly. To be godly is neither to be physical nor spiritual. It's to be both. And again, I always hated this growing up. You know how you ever hear your Abayim give the car marshal.

49:07 Where your rebbe goes, like the car is the engine, not the body. And whenever I heard this from my rebbe growing up, I was like, yeah, but it's the body of the car too, because if you just have an engine in a mechanic shop, you're not driving anywhere. And then the rebbe would always say back, and he would go like, yeah, but if you just have like the body of a car without an engine, it doesn't do anything. Exactly. So it's neither. You can't say that a car is just the engine or the body. Imagine if somebody Says I'm going to be deeply spiritual. I'm not going to do anything material. How tragic is that? You're a very spiritual person. What are you missing? You're missing bringing that spirituality into the world. There's a ma'isa. I forget which rebbe, but it doesn't matter because the story isn't true. You know what I mean? It's true, but it just never happened. Like Chasideh Shemais says, there's a certain story.

50:03 Of a person that was told that if I'm not mechalal Shabbos for like X amount of time, I'll be zayche to see Eliyahu Anavi. So he sat in his room on Shabbos and he did not move. This way, he could not be mechalal Shabbos. He did not move over Shabbos. Finally, his rebbe called him in and he said to him, "What are you doing?" He goes, "I'm trying to meet Eliyahu Anavi, so I don't want to be mechalal Shabbos." So his rebbe laughed at him and he said to him, "What are you talking about?" That's not called keeping Shabbos. Keeping Shabbos means that you have a beautiful Shabbos table, that you make Kiddush, that you have challah. There are isurim that we shouldn't violate on Shabbos, but on Shabbos we bring very material things into our homes. We have our most delicious food on Shabbos, and that's a kiyum of zochares yom haShabbos, a kaddish. By serving your most delicious food on Shabbos, that's an expression of Godliness. Not that I'm leading a purely spiritual life or a chas v'shalom a purely materialistic life.

51:07 But I'm living a life that harmonizes both of those things. There's a guy in my neighborhood. It's a pretty wild story, but he's a good friend of ours. This guy Mamish had no money. He had a business. The business was not going. It just wasn't working. Some people are not matsliach in business. He lost a lot of money. He kept going. He kept going. He said to his father, he said, "Dad, I'm going to close the business. He says it's just not working." His father said, "Why don't you give it another couple of months?" Guy felt so silly. In his mid thirties, he'd been working on this business, and mamish wasn't going. But this guy, no matter how little money he had, he told his kids,"Whatever you want, if it's lakovit Shabbos, you can have it. On Shabbos, his family would have. In Eretz Yisrael, people don't eat like we do. We try to be simple in Eretz Yisrael. Like chicken. Not so much like steak. This guy had steaks. He had pepper steak by his side. This guy had no money, and Imamish had the most lavish Shabbos suits. He said, 'What do you mean? The Gemara says you're going to get paid back for all this.'

52:07 He says, "What's the problem? This money is not on the Cheshbon." His kids had beautiful suits for Shabbos. Anything that was Lakovet Shabbos, they could get. He probably lives in one of the nicest houses in my neighborhood today. After that period where he was about to close the business exploded. He's Kima retired. He's in his early 40s now. And he walks around telling people, he goes, "I don't understand why everyone doesn't do it. I invested the money in Shabbos, and Shabbos paid us back." That's a very high level of emuna. I'm not sure I have that level of emuna. Maybe if I did, I'd have to travel a little bit less. But there's something very beautiful about teaching your children, bringing up your families in such a way where we say, 'Yidden are meant to be not materialistic, chas v'shalom.' Not in a way where we have to get, you know, like every boy today has to wear the Lululemon pants and they have to wear I just learned about Montclair jackets.

53:04 That's the is that boys or girls wear Montclair jackets? Both. I don't. I'm not holding in these things. I'm still learning about Zara's. It's only recently that I finally figured out what the difference is between a dress and a skirt. In my mind, they're the same exact thing. I didn't grow up a family of boys. Like to be godly means that there's no there's nothing that's like either or. We bring Hakadosh Baruch Hu down into this world. If there's something in the material world, we're making it godly. You understand? That's the way a yid is meant to live. Then there's the twenty in between that represents Yitzira. They're forming. They're taking that world of Yehudis and Ben Uziel. That world of the fire of Atzilas that was brought down into Briah, they form it in Yetzira, and what do they do? They bring it down into the world of action. What does that look like?

54:01 Remember, the top thirty They were like Moshe Rabbeinu. The Shechina could be Shira with them. What did the bottom thirty have? Anyone remember all the way from the beginning of this year? They were like Yeshua Ben Nun. What happened by Yeshua Ben Nun? The sun stood still. Does this start to make sense now? If the bottom thirty, our physical world What would it mean to have mastery over the most physical aspects of creation? That the sun literally goes according to what you want? This is very important. It's not Chas V'Shalom saying that the bottom means low. It doesn't mean the greatest of all of Hilazaki's Talmud Moseinis and Ben Uziel. And the guy who couldn't understand Sheir was Rabbi Yochanan Ben Zakkai. Chas v'shalom. Remember that the whole purpose is to bring Hashem down into this world. So what's these "quote unquote" bottom thirty? They're not lower. What are they? They're doing a different type of work. What's the type of work that they're doing? They're actually manifesting in reality, in our physical reality. They're bringing Hakadosh Baruch Hu down into this world, which means lower is actually better.

55:17 It's a very big deal to be lower because what does lower mean? Lower means I can bring something all the way down into the material world. It's not obvious that you can do that. By the way, that's why who is the Balshemtov obsessed with? The Balshemtov was obsessed with the lowest level Jews. The biggest tzaddikim are the ones that care about the lowest level Jews. They're obsessed with the lowest level Jews. Because they say if you're lower, I'm interested in you. Because the lower you go, the more opportunity we have to reveal Hashem in the lowest places. So when someone does tshuva, that's the most unbelievable thing because it means that they brought Hashem into the lowest dimensions of their life. So the top thirty, they were unbelievable. They had the shechina like Meisher Abenu, but the bottom thirty, they weren't chas v'shalom less. If anything. In a certain sense, they could be considered more. Why would they be considered more? Because they're doing the bottom line work of bringing Hashem all the way down into the physical world.

56:17 Does this make sense? Lower by us is better Because the lower you go, the more you have an opportunity to reveal Hashem in the lowest places. Who was the quote unquote the katan? Who was the lowest of the low, which in a certain way means the highest of the high? If you're the one that could do, it's like brain surgery. If you're doing the most daka stika work, the most sophisticated, tiny little moving the needle is going to have life or death implications. It's not grand gestures; it's very small manusha, but small manusha have big impact. You'll learn this, girls, when you get married. Big gestures are for when you're newly married. That's why your husband has to get down and give. I don't know if he gets down on one knee, but That's why your husband has to give you a diamond ring or a lab grown diamond ring.

57:07 I had a Talmud. I went out to dinner with a Talmud last night, and he said he bought an actual diamond. I said, "What's wrong with you?" You're not Jewish. Nobody buys a diamond anymore. You buy a diamond from a lab. He goes, "Not by Persians." Say they're learning new things about the sociology of Kallah Yisrael. If you're married for 10, 15 years and your husband comes home and he makes a grand gesture, what do you start thinking? What did he do? What did he do wrong? Small, small things, right? Lo By us that's higher. It's more sophisticated. It's more ad. It's more adin. So who's the greatest of the lo? The greatest of the lo was Rav Yochanan Ben Zakkai, and now we can understand why Rav Yochanan Ben Zakkai. Specifically, when the churban bias happens, meaning when the beis hamikdash has turned into ashes. Remember, we said the fire of arsinei leaves the residue of the ashes.

58:08 When the fire destroys the beis hamikdash and all that's left is ashes, what does Rav Yochanan ben Zakkai do? He starts a yeshiva. Remember, vayelech Moshe, Moshe Rabbeinu. What does Moshe Rabbeinu do? Moshe Rabbeinu says the fire of arsinei will now be found not within me. But in the beis medrash, when a yid goes to learn Torah, that's where they'll encounter the fire of Ar Sinai. What does Rav Yochanan Ben Zakkai do when the base hamikdash is being destroyed in the ashes of the churban bias? Rav Yochanan Ben Zakkai says, 'Now we have to start a yeshiva. We have to bring Hakadosh Baruch Hu down into the ashes of this world.' Why am I sharing this with you today? We are living in the final dimension before Mashiach comes. Which is why there's so much devastation and so much destruction. Maybe before, maybe now, more than any other time in the history of Klal Yisrael.

59:02 You may not realize this because I don't know how many people here have met a Holocaust survivor in their lives. Is there anyone here that hasn't? I want to tell you a crazy thing. Your children will not meet Holocaust survivors. It's over. It's a crazy thing. When I was growing up. I grew up in a Holocaust generation. Mamish, every Yom Hashoah, they had like the Mamish had like you know dozens of people every year, new people, Holocaust survivors. Today they don't have them anymore. Why? Because we're moving past that, but we still today it's we it's like we almost like Moshe Weinberger said this recently. He said we're still living in the trauma of the Holocaust. It's a wild thing. We're still living in the aftershocks of the Holocaust. It's still happening. We're still living with October seventh. We're still living with it I was unsure whether or not I was going to get on a plane to come to America.

59:58 Because my family Baruch Hashem was zayecha to live in Eretz Yisrael And you know it's like I would feel terrible for my family if while I'm in America running around. Imagine if there's a war with Iran while I'm here. Crazy thing to think about, right? We should never have to think about these things. Really, a human being should not have to live with the trauma of what if Iran sends ballistic missiles to kill my family? Crazy! It's a crazy. That's a crazy sentence. Nobody should ever have to think like that. My brother in the Iran war sent a video to my family. He said he first sent it to me and he said don't show mom and dad. And then he sent it to the family chat. I'm not exactly sure why he went both ways on that one. A ballistic missile fell 500 meters from my brother's house. That's for those who don't know. Five hundred meters is too close.

1:00:52 That's five football fields, five hundred meters. That's not so far. A ballistic missile fell, and he took the video. He showed us the video. It was hit by the Iron Dome. You could see exactly where it was hit, and it split into three pieces. The third that fell, like right next to his house, was much larger than this dining room table. I don't know if you realize a ballistic missile is the size of an eighteen wheeler truck. These things are massive. If a ballistic missile hits your block, there's no more block. And these people, they sent you should know they thought there were going to be 10,000 Israeli deaths on the first day of the war with Iran. My buddy, a neighbor of mine, married his son off to a certain family in the neighborhood. Baruch Hashem, the family is very wealthy. They owned a swath of land down south in Eretz Yisrael. The war broke out on Thursday night. On Wednesday, the Israeli government went to this family. They said, 'We understand that you own this large swath of land in the south, acres and acres of land.' They didn't know what they were going to do with it. The Israeli government said, 'We'd like to buy it from you today. We'll give you whatever you ask. Just name your price. We're going to build a cemetery here.'

1:02:01 Remember, none of us knew what was going on. Thursday night, when the war broke out, this family realized they bought this plot of land down south because they were going to have mass graves. They didn't end up needing it. The attack Baruch Hashem on Iran was so successful that they pasha didn't need. There were people that were hurt. I don't mean to minimize. There were people that lost their homes. It was a very big deal. But for what it was meant to be, for what they thought, could you imagine if Iran sent a thousand ballistic missiles to Israel? It would the Iron Dome couldn't have knocked them down. It would have overwhelmed the entire system. They were expecting ten thousand deaths on day one. We should have made a shachiyanu like we've never made before. We were witness to Nissan, but still, we're still living in a very challenging time. We're living in a time of the ashes. We're still living with the ashes of the Holocaust. We're still living with the ashes of October seventh. We're still living with the ashes of rebuilding Eretz Israel. I was telling the Mashiachs earlier tonight everything in Eretz Israel is very expensive right now.

1:03:13 Because we literally, again, the country for many years was relying on Arab labor, and today people aren't using Arab labor in the same way. It's very expensive to live in Eretz Yisrael right now. We're still living in the ashes. And it's not just the ashes in Eretz Yisrael; it's also the ashes in our own communities. Lameisa, we see a tremendous amount of pain in our communities and mental health issues. We see there's a rise in divorce rates, anxiety, depression, and drug and alcohol abuse. There's a tremendous amount of challenges that we're facing today. And a person could chas v'shalom have chalishos hadas. A person could say It's never going to get better. The world is going downhill. You ever hear Rabeinu speak like that? You ever have teachers that speak like that? They just constantly tell you about yeridas hadoros. It's like the single least inspiring thing in the world. Your generation is much worse than my generation, but don't worry, your kids will even be worse than you.

1:04:05 Not necessarily the greatest educational tactic. And they start telling you about AI. Nobody's going to be able to think anymore. Everybody's just going to have ChatGPT. Their teachers gave them the same shmoos when a calculator came out. And yet, the challenges are very real. So a person, a yid, could chas v'shalom have tremendous chalishos. They could give up because they could say the world is getting so much worse. It's never going to get better. But that is not the avodah of a yid That's not the avodah of a yid. A yid has to know that if things are getting darker, if we're living in the ashes, if something is going wrong, that's the opportunity to bring our kadosh baruch hu down into the lowest place. That's the final. The darker it gets, the work is almost done. This is an unbelievable thing to know. I had this conversation on what's today Wednesday.

1:05:05 On Monday night On Monday night, there's a man whose name is Rich Paul. I imagine that doesn't mean anything to people in this room. Rich Paul is the CEO of Clutch Sports Which is one of the largest sports agencies in the world And I happened to have met Rich Paul on Monday night. So I was schmoozing with him And. He's a very big person in the world of the NBA. All the NBA great players have him as their agent. So we were talking about what it's like to live in Eretz Yisrael under these conditions. I said to him, I said Mister Paul. The light is not afraid of the darkness. The darkness is afraid of the light. And it's an important yosod. The darkness is afraid of the light. We baruch Hashem have the rebanishtla, that's what we're here to do. A yid is invested with a chelak alakamimal mamish. We have a neshama, which means we have the capacity to literally bring Shamayim down to arutz. So if you're looking at this world and you see it's very dark, you could chas v'shalom say to yourself. Some people do because they're not aware of this. They go, it's so dark, it's never going to be light again.

1:06:25 The whole tachlis of Har Sinai was to bring our kadosh baruch hu down. How far down? All the way down. Harsin and I started the process, and then what's our job? Our job is to spend the next four thousand years completing the process. That's why the Gemara says there were two thousand years of Tov Avodah, two thousand years of Torah, and then two thousand years of Mashiach, and we are finishing up now the final stages of the two thousand years of Mashiach. Which means that our avodah now, more than ever before, is to bring Hakadosh Baruch Hu down into the lowest levels of our world. Chas v'shalom for a yid to give up. If you look at the world and you say it's dark and you go, I'm giving up, it means you don't understand the nature of a yid. We do our best work in the dark. That's who we're meant to be. Does that make sense? Bez Hashem We have here a group of women capable of changing the world.

1:07:15 We all know. B'shvil Nashim said, 'Kanios nigalumi Mitzrayim,' and we know that the same way and throughout all of history. It wasn't the men that brought the gula; it was the women. The women are always the ones that bring the gula, so we're counting on you. We're counting on you to nurture this world into something that we know it is, which is not material and it's not spiritual, but it's godly. Shkayach, thank you very much, everyone who came. I really appreciate it. Sure. I was on another point.